THE CHANGING ROLES OF MUSLIM WOMEN IN SOUTH AFRICA Submitted in partial fulfillment ofthe requirements for the MASTERS (M.A.) degree in the Faculty ofHumanities, School ofReligion and Culure, . University ofKwaZulu-Natal by ZubeidaBux Reg. No. 9601890 Supervisor: Professor Abul FadlMohsin Ebrahim January 2004 DECLARATION The Registrar University of KwaZulu-Natal Westville Campus DearMadam I, ZUBEIDA BUX, hereby declare that the dissertation entitled "The Changing Roles of Muslim Women in South Africa" is the result of my own investigation and research and that it has not been submitted in part or full for any otherdegree.orto.anyotherUniversity. •• , .I '. .. z9ux ~ .: Registration No. 9601890 TABLE OF CONTENTS ACKNOWLEDGEMENTS ill INTRODUCTION 1 Chapter One THE STATUS OF WOMEN IN LIGHT OF ISLAMIC TEACIDNGS Introduction 8 1.1 Education 8 1.2 Women in theMasaiid (Mosques) 13 1.3 The lfijab (Islamic Dress Code for Muslim Females) 16 lA Polygamy 21 1.5 EconomicrightsofMuslim women 27 1.6 Abuse of Working Women 30 1.7 Inheritance 35 Conclusion 36 Chapter Two MUSLIM FEMINIST PERSPECTIVES Introduction 39 2.1 Muslim Feminists Reinterpretation ofIslam 40 2.2 Criticismof the Misuse ofIslamic Sources 41 2.3 Equality ofMen and Women in the Qur'an 47 2.4 Roles ofWomen 54 Conclusion 60 Chapter Three THE ROLE OF MUSLIM WOMEN IN THE POUTICAL ARENA Introduction 64 3.1 Fatima Seedat 65 3.2 Feroza Adams 66 3.3 Rahima Moosa 67 3.4 Zainab Asvat 69 3.5 Fatima Meer 72 3.6 Amina Cachalia 75 Conclusion 79 Chapter Four CHALLENGES CONFRONTING MUSLIM WOMEN IN SOUTH AFRICA Inttuduction 81 4.1 Muslim Youth Movement of South Africa (MYM) and Its Gender Desk 81 4.2 The 231d Street Mosque and the Claremont Road Mosque Incidences 88 4.3 Muslim Personal Law 96 4.4 The Matter ofRadio Islam and Women's Voices 103 4.5 The Funeral ofShamima Shaikh 107 4.6 The Challengeof Da'wan in South Africa 110 4.7 Muslim Women and AIDS in South Africa 111 4.8 Wife Abuse in the Muslim Community 114 4.9 The Expulsionof a Muslim Female Studentfrom a State School In South Africa 121 Conclusion 124 CONCLUSION 128 BmLIOGRAPHY 140 APPENDICES 146 ii ACKNOWLEDGEMENTS I would firstly like to thank the Almighty for all the strength and wisdom he has bestowed upon me through difficult and challenging times. I would also like to thank my lecturer and mentor, Professor Abul Fadl Mohsin Ebrahim of the School of Religion and Culture at the University of KwaZulu-Natal for all his guidance and assistance during the process ofwriting this thesis. My gratitude goes to the National Research Foundation in Pretoria, South Africa, for awarding me the Prestigious Scholarship. Lastly, I would like to especially thank my parents and husband for their unwavering support and encouragement throughout my years of study. They have been my motivators, and their belief and confidence in me has helped me to realize my full potential as a researcher and student. III INTRODUCTION To activate change in any society is a tremendous challenge, but to activate change in the minds of a secular society dominated by patriarchal Western ideology about the role of a religious female minority is decidedly more so. Fortunately, the writer of this thesis lives in a society that has been universally applauded for its recent commitments to political and social change. South Africa, during the past decade, has been characterised by extraordinary advancements made in the political arena, social structure and even human social welfare. From a nation condemned for its draconian polices of segregation steeped in racial and cultural intolerance to a nation widely condemned for being at the forefront of human rights activism, South Africans have indeed been witnesses to an almost miraculous transformation. If nothing else, the revolutionary shift in the country's political discourse is testimony to the world, that even the most repressive of mindsets are capable ofbeing altered once a commitment has been made for change. South Africa's governance at present is premised on principles of freedom, equality and justice as embodied in what has often been hailed as one of the most progressive Constitutions in the world - a far cry from the value system of the previous regime. In this brand new Constitution a commitment has been made for the first time to achieving not only racial, but gender equality as well. Prior to this, under the abominable Apartheid policies that were based on hatred, intolerance and White male supremacy, Muslim women were subjected to discrimination on a number offronts. I Firstly, as most South African Muslims fall into non-White classifications, Muslim women were the objects of racial hatred. Secondly, the ruling Afrikaner minority proclaimed themselves as staunch Christians, thereby providing the basis for religious intolerance towards all non-Christians. Finally, until 1994, women themselves irrespective of race were granted inferior status by the law. Thus, post the first democratic elections in 1994, South African women were classed as a disadvantaged group because of prior non-recognition in almost all spheres of economic, political and social life. The newfound commitment to equality has therefore created certain expectations, oppornmities and challenges for all South African women, including our Muslim sisters. The rights contained in the Constitution are representative of South Africa's first real commitment to achieving substantive equality between the sexes. This includes an affirmative action mandate in the Bill of Rights which calls for attempts to redress the imbalances that exist as a direct result of previous patterns ofracial and gender discrimination. This creates new opportunities for women to move into more recognisable and functional spheres of social, political and economic life, thereby facilitating greater women empowerment programmes. The woman's voice in South Africa can no longer be coerced into silence. Instead a revolution has occurred granting her freedom to express herself vociferously and triumphantly. 2 The equality clause, cultural and religious freedom, and freedom of expression of clauses in the Bill of Rights all provide strong platforms enabling Muslim women to participate in the rebuilding process while retaining their Islamic identity. Theoretically, we no longer need to fear being ostracised, ridiculed or slighted if we 1 choose to practice Islam in public, e.g., the use ofthe 1)ijlib. Even prior to liberation, a few South African Muslims stood out as dedicated activists in the pursuit of democracy. While the dominant force of the struggle was the spirit of the Black male, many Muslim women, most notably Professor Fatima Meer, were at the forefront not only as supporters for their husbands, but as powerful voices in their own right as well. As we look to the furore, we must recognise that there are many challenges to be overcome ifMuslim women are to continue as active participants in nation and community building. Years of patriarchal oppression and misinterpretation of the Holy Qur'iin and Hadith. have iristilled a sense of demoralization among many Muslim women. Low self-esteem is the greatest hurdle to be tackled ifwe are to effectively reach out to our sisters. Muslim women need to be empowered and convinced of their innate potential and ability to make vital contribution towards progress in a society still recovering from decades of political upheaval and change. While the Constitution has undoubtedly created tremendous scope for religious and gender reform, we also need to address the reality that the codification of equality principles has not resulted in an automatic end of discriminatory practices. I I:fijiib refers to theMuslim women's covering of their entire bodies, head and hair with the exclusion of their faces, hands and feet when they step out oftheirhomes to be in public places. 3 Women continue to occupy the lowest paid, least influential and least secure positions and are more likely to be victims of poverty, unemployment and sexual violence than men. It is naive to think that the results of centuries of misogynist attitudes can be eradicated in a handful of years with a single document This, therefore, means that in activating the participation of women in society, men will need to be enlightened as well. Many South African men still cannot see beyond the image of women as subservient, submissive sexual objects. The reactionary attitude of many males to a recent series of anti-rape advertisements depicting South African men as the dominant perpetuators of sexual violence, signified just how far off they are from accepting responsibility for their role in the subjugation of women. South African Muslim women will no doubt be exposed to a range ofWestern discourses on feminine issues. The challenge for us is to ensure that our response to these ideologies is tailored by our commitment to abide within the framework of gender relations inherent to our din (religion). The reassuring news is that the transformation of South Africa into a democratic government has created a conduit for the resurgence ofIslamic religious ethos in South Africa. Muslim women and men are trying to assert their religious identities and gain potential recognition to ensure their survival in the new South Africa. In the past, Muslim women in South Africa have essentially been excluded from involvement in policy/decision-making, property laws/ inheritance laws, divorce laws, public roles, politics, etc., in South Africa. There have been few exceptions. Prominent Muslim female personalities like Professor Fatima Meer and Amina 4 Cachalia were actively involved in the struggle against the Apartheid regime. Subsequently, in post-Apartheid South Africa, we find that Muslim women have not been restricted to the role of housewives, but have become career-orientated and are determined to actively participate in the collective life of the professionals as educators, lawyers, magistrates, social workers and counsellors.